in it the Saints whereof it was constituted with Bishops and Deacons Phil. 1. 1. But that Church being so compleat the Apostle appointed other particular Congregational Churches in the same Province who had Officers of their own with a Power of Government these he mentions and calls the Churches of Macedonia 2 Cor. 8. 1. 23. Wherefore we need no more Directions in this matter then what are given us by the Apostles Authority in the Name and Authority of Jesus Christ nor are concerned in the Practice of those who afterwards took another course of adding Believers from other places unto the Church first planted unless it were in case of a disability to enjoy Church-Communion among themselves elsewhere Whatever therefore is pretended unto the contrary we have plain Scripture evidence and practice for the errecting particular distinct Congregations with Power for their own Rule and Edification in the same Province be it as small as those that were of Samaria or Galile It cannot surely be said that these Churches were National wherof there were many in one small Province of a small Nation nor yet Metropolitical or Diocesan nor I suppose will it be denied but that they were intrusted with Power to Rule and Govern themselves in all ordinary cases especially when in every one of them Elders were ordained which the Apostles were careful to see done Act. 14. 22. This is the Substance of what we plead as unto particular Congregations 3. It is not probable that any of the first Churches did for a long time encrease in any City unto such a number as might exceed the bounds of a particular Church or Congregation For such they might continue to be notwithstanding a Multiplication of Bishops or Elders in them and occasional distinct Assemblies for some Acts of Divine Worship And it seems if they did begin to exceed in number beyond a just proportion for their Edification they did immediately erect other Churches among them or near them So whereas there was a mighty encrease of Believers at Corinth Act. 18. 10 there was quickly planted a distinct Church at Cenchrea which was the Port of the City Rom. 16. 1. And notwithstanding the great number of 5000 that were Converted at Hierusalem upon the first Preaching of the Gospel yet were they so disposed of or so dispersed that some years after this there was such a Church only there as did meet together in one place as occasion did require even the whole multitude of the Brethren who are called the Church in distinction from the Apostles and Elders who were their Governours Act. 15. 4 12. Chap. 21. 22. Nor was that Church of any greater Number when they all departed afterwards and went out unto Pella a Village beyond Jordan before the Destruction of the People City and Temple And though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church at Carthage that the whole Community of the Members of that Church did meet together to determine of things that were for their Common Interest according unto what was judged to be their Right and Liberty in those days which they could not have done had they not all of them belonged unto the same particular Church and Congregation But these things may be pleaded elsewhere if occasion be given thereunto But yet 4. I must say that I cannot discern the least necessity of any positive Rule or Direction in this matter nor is any such thing required by us on the like occasion For this distribution of Believers into particular Congregations is that which the nature of the thing it self and the Duty of men with respect unto the end of such Churches doth indispensibly require For what is the end of all Churches for which they are instituted Is it not the Edification of them that do believe They will find themselves mistaken who suppose that they were designed to be subservient unto the secular Interest of any sort of men What are the means appointed of Christ in such Churches for that end Are they not Doctrines and Fellowship breaking Bread and Prayer that is the joynt Celebration of the Ordinances of Christ in the Gospel in Preaching the Word Administring the Sacraments Mutual Watchfulness over one another and the exercise of that Discipline which he hath appointed unto his Disciples I desire to know whether there be any need of a new Revelation to direct men who are obliged to preserve Churches in their use unto their proper End to take care of such things as would obstruct and hinder them in the use of means unto that end of their Edification Whereas therefore it is manifest that ordinarily these means cannot be used in a due manner but in such Churches as wherein all may be acquainted with what all are concerned in the very Institution it self is a plain Command to plant erect and keep all Churches in such a state as wherein this end may be attained And therefore if Believers in any place are so few or so destitute of Spiritual Gifts as not to be able of themselves jontly to observe these means for their Edification It is their Duty not to joyn by themselves in a Church-State but to add themselves as Members unto other Churches and so when they are so many as that they cannot orderly communicate together in all these Ordinances in the way of their Administration appointed in the Scripture unto the Edification of them it is their Duty by vertue of the Divine Institution of Churches to dispose of their Church-state and Relation into that way which will answer the Ends of it that is into more particular Churches or Congregations I speak not these things in opposition unto any other Church-state which men may erect or establish out of an opinion of its usefulness and conveniency much less against that Communion which ought to be among those particular Churches or their Associations for their common Rule and Government in and by their Officers but only to manifest that those of the Non-conformists which are supposed to adhere unto the Institution of particular Churches in a peculiar way do not thereby deserve the Imputation of so great and intolerable a Guilt as they are here charged withal And whereas I have hereby discharged all that I designed with respect unto the first sort of Non-conformists as they are here distinguished I might here give over the pursuit of this Argument But because I seek after Truth and satisfaction alone in these things I shall a little farther consider what is offered by this Reverend Author unto the same purpose with what we have passed through So therefore he proceeds pag. 26. to pag. 27. If that of which we read the clearest Instances in Scripture must be the standard of all future Ages much more might be said for limiting Churches to private Families then to particular Congregations For do we not read of the Church that
as much as ever was in the godly Kings of Judah of old or was at first claimed by the first Christian Emperors Yet are there some who although they are fed and warmed promoted and dignified by the effects of the Magistrates power in and about Religion who will not allow that any thing is ascribed unto him unless we grant that it is in his rightful Power and his Duty to coerce and punish with all sorts of Mulcts spoiling of Goods Imprisonments Banishments and in some cases Death itself such Persons as hold the Head and all the fundamental Principles of Christian Religion entire whose Worship is free from Idolatry whose Conversations are peaceable and useful unless in all things they comply with themselves when possibly some of them may be as useful in and unto the Church of God as those that would have them so dealt withal And it may be common prudence would advise a forbearance of too much severity in Charges on others for changing their Opinions lest a provocation unto a Recrimination on them that make them should arise of changing their Opinions also not without an appearing aspect to their own interests But we have some among the Nonconformists who are so accustomed not only unto such undue Charges as that here insisted on but unto such unjust Accusations false Reports malicious Untruths concerning Them their Words Doctrine and Practises which being invented by a few ill men are trumpeted abroad with triumph by many as that they are come to a resolution never to concern themselves in them any more 2. As unto the state of the Question we are told That he speaks not of the Separation or distinct Communion of whole Churches from each other which according to the Scripture Antiquity and Reason have a just Right and Power to Govern and Reform themselves By whole Churches I mean the Churches of such Nations which upon the decay of the Roman Empire resumed their just Right of Government to themselves and upon their owning Christianity incorporated into one Christian Society under the same common Tyes and Rules of Order and Government Pag. 16. I do suppose that particular Churches or Congregations are hereby exempted from all guilt of Schism in not complying with Rules of Communion imposed on them by other Churches I am sure according unto the Principles of Nonconformists they are so For they judge that particular or Congregational Churches stated with their Officers according to the Order of the Gospel are entire Churches that have a just Right and Power to Govern and Reform themselves Until this be disproved until it be proved either that they are not Churches because they are Congregational or that although they are Churches yet they have no Power to Govern and Reform themselves they are free from the guilt of Schism in their so doing But the Reverend Author seems in the ensuing Discourse to appropriate this Right and Power unto National Churches whose Rise he assigns unto the Dissolution of the Roman Empire and the Alteration of the Church Government into that of distinct Kingdoms and Provinces But this is a thing that fell out so long after the Institution of Churches and Propagation of Christian Religion that we are not at all concerned in it especially considering that the occasion and means of the Constitution of such Churches was wholly Foreign unto Religion and the Concerns of it The Right and Power of Governing and Reforming themselves here spoken of is that which is given by Christ himself unto his Churches nor do I know else where they should have it Wherefore those National Provincial Churches which arose upon the Dissolution of the Roman Empire must first be proved to be of his Institution before they can be allowed to have their Power given them by Jesus Christ. In what Kings Potentates and other Supream Magistrates might doe to accommodate the outward Profession of Religion unto their Rule and the Interest thereof we are not at all concerned nor will give interruption unto any of them whilest they impose not the Religious observation of their Constitutions unto that end upon our Consciences and Practice Our sole enquiry is what our Lord Jesus Christ hath ordained which if we are compliant withall we shall fear neither this nor any other Charge of the like nature But to give strength hereunto it is added Just as several Famâ—â—â—â—â— united make one Kingdom which at first had a distinct and independent Power but it would make strange confusion in the World to reduce Kingdoms back again to Families because at first they were made up of them pag. 17. Which is again insisted on pag. 31. But the case is not the same For if indeed God had appointed no other Civil Government in the World but that of Families I should not much oppose them who would endeavour peaceably to reduce all Government thereunto But whereas we are certain that God by the Light of the Law of Nature by the Ends and Use of the Creation of Man and by express Revelation in his Word hath by his own Authority appointed and approved other sorts of Civil Government in Kingdoms and Common-weals we esteem it not only a madness to endeavour a Reduction of all Government into Families as unto the possibility of the thing but a direct opposition unto the Authority Command and Institution of God So if these National Churches were of the immediate Institution of Christ himself we should no more plead the exemption of particular Churches from any Power given them by Christ as such than we do to exempt private Families from the lawful Government of publick Magistrates And we must also adde that whatever be their Original and Constitution if all their Governours were as the Apostles yet have they no power but what is for Edification and not for Destruction If they do or shall appoint and impose on men what tends unto the Destruction of their Souls and not unto their Edification as it is fallen out in the Church of Rome not only particular Churches but every individual Believer is warranted to withdraw from their Communion and hereon we ground the Lawfulness of our Separation from the Church of Rome without any need of a retreat unto the late Device of the Power of Provincial Churches to reform themselves Let none mistake themselves herein Believers are not made for Churches but Churches are appointed for Believers Their Edification their Guidance and Direction in the Profession of the Faith and Performance of Divine Worship in Assemblies according to the Mind of God is their use and end without which they are of no signification The end of Christ in the constitution of his Churches was not the moulding of his Disciples into such Ecclesiastical shapes as might be subservient unto the Power Interest Advantages and Dignity of them that may in any season come to be over them but to constitute a way and Order of giving such Officers unto them as might be in all things usefull
walk and behave themselves in this state and condition And unto those who have attained that measure whence in comparison of others they may be styled perfect that they press on unanimously towards the end proposed And as for those who in any things differed from others he encourageth them to wait on the teachings of God in that use of the means of Instruction which they enjoyed And having prescribed to each supposed Party their especial Duties as such he lays down the Duty of them both in common which is that in and with respect unto what they had attained they should walk by the same Rule namely which he had now laid down and mind the same things as he had before enjoyned them Wherefore these words of the Apostle are so far from being a foundation to charge them with Schisme who agreeing in the substance of the Doctrine of the Gospel do yet dissent from others probably the greater part of the Church are intended in some things that it enjoyns a mutual forbearance among those who are so differently minded 4. But our Author affirms that it cannot be a Rule of Charity and mutual forbearance that is intended because the Apostle had spoken of that just before But it is apparent that he speaks these words with reference unto what he had said just before and if this be that which those who are otherwise minded are not obliged unto then are they not obliged at all to walk by the Rule intended which is not the mind of the Apostle so himself declares out of Cajetan that the Apostle subjoins the last words to the former least the Persons he there speaks unto should think themselves excused from going as far as they can in the same Rule Pag. 37. But a Rule he says it is limiting and determining the Practice requiring Uniformity in observing the same standing Rule The Nonconformists hereon do say that if the Apostles or any one Apostle did appoint such a Rule as this intended let it be produced with any probability of proof to be theirs and they are all ready to subscribe and conform unto it On supposition that any Rule of this nature was appointed by the Apostles and declared unto the Churhes as the Reverend Author I suppose doth intimate that it was though I dare not affix a determinate sense unto his words in this place all that can be required of us is that we do conform and walk according unto that Rule so appointed and declared by them This we are alwayes ready to doe Sundry general Rules we find in the Scripture given unto us relating unto the constitution and Edification of Churces to their Order and Worship and Government sundry particular Rules for Ministers and others how they should behave themselves in Church Societies and Assemblies are also laid down therein all which we embrace and submit unto the Authority of Christ in them And if any other Government or particular Rule can be produced given by them which is not recorded in the Scripture so it can be proved to be theirs we will engage to conform unto it 5. If the Rule pretended to be given by the Apostle be of any use in this case or can give any force unto the Argument in hand it must be such an one as appointed and required things to be observed in the Worship of God that were never divinely appointed imposing the observation of them on the Consciences and practices of all members of the Church under Penalties spiritual and temporal a Rule constituting National Churches with a Government and Discipline suited unto that constitution with Modes and Ceremonies of Worship no where intimated in the Scripture nor any way necessary in the Light of Reason Such a Rule I say it must be since although I should grant which yet I do not that the consequent is good that because the Apostles made Rules for the practice of the Church that Believers were bound in conscience to submit unto therefore other ordinary Governours of the Church may do so also yet it will by no means follow that because the Apostles appointed a Rule of one sort present Church Governours may appoint those of another We know full well and it is on all hands agreed what is the Rule that our conformity is required unto If this be done from any Rule given by the Apostles it must be a Rule of the same nature or to the same purpose otherwise by a pretence of their pattern or example Rules may be made directly contrary unto and destructive of all the Rules they ever really gave as it is actually fallen out in the Church of Rome But 6. We deny that the Apostles made or gave any such Rules to the Churches present in their days or for the use of the Churches in future Ages as should appoint and determine outward modes of Worship with Ceremonies in their Observation stated Feasts and Fasts beyond what is of Divine Institution Liturgies or forms of Prayer or Discipline to be exercised in Law Courts subservient unto a National Ecclesiastical Government What use then they are or may be of what benefit or advantage may come to the Church by them what is the Authority of the Superior Magistrate about them we do not now enquire or determine Only we say that no Rule unto these ends was ever prescibed by the Apostles For 1. There is not the least intimation of any such Rule to be given by them in the Scripture There are in it as was before observed many express Rules both general and particular about Churches their Faith Worship and mens walking in them thoroughly sufficient to direct the Duty and Practice of all Believers in all cases and occurences relating to them But of any such Rule as that here pretended there is no mention which certainly if it had been given and of the importance which now it is pleaded to be of such as that without it neither Peace nor Unity nor Order can be preserved in Churches some intimation at least would have been made of it therein Especially we may judge it would have been so seeing sundry things every thing so far as we can understand wherein the Edification of the Church is any way concerned are recorded in it though of little or no use in comparison of what so great and general a Rule would be of Besides there is that Doctrine delivered and those Directions given by them in the Scripture concerning the Liberty of Believers and forbearance of Diffenters as is inconsistent with such a Rule and the Imposition of it 2. The first Churches after their times knew nothing of any such Rule given by them and therefore after they began to depart from the simplicity of the Gospel in any things as unto Worship Order and Rule or Discipline they fell into a great variety of outward Observances Orders and Ceremonies every Church almost differing in some thing or other from others in some such observations yet all keeping the Unity of
by the Courts of Bishops Chancellors Commissaries c. is unknown to the Scriptures and in its Administration is very remote from giving a True Representation of the Authority Wisdom Love and Care of Christ to his Church which is the Sole end of all Church Rules and Discipline The Yoke hereof many account themselves not obliged to submit unto 5. There is in such Churches a total Deprivation of the Liberty of the People secured unto them by the Rules and Practices of several Ages from the Beginning of choosing their own Pastors whereby they are also deprived of all use of their Light and Knowledge of the Gospel in providing for their own Edification 6. It cannot be denied but that there is want of due meanes of Edification in many of those Parochial Churches and yet provision is made by the Government that those Churches are under that none shall by any way provide themselves of better means for that great end of all Church Society It is on these and the like Reasons that the Non-conformists cannot joyn in total Communion such as the Rule pleaded for requireth with Parochial Churches In this state as was said the Lord Christ having Instituted particular Congregations requiring all Believers to walk in them it is the Duty of those who are necessiated to decline the Communion of Parochial Churches as they are stated at present to joyn themselves in and unto such Congregations as wherein their Edification and Liberty may be better provided for according unto Rule But hereon the Reverend Author proceeds to oppose such particular Congregations or Churches I think as unto their original and necessity for so he speaks page 25 to page 26. But I must needs say further I have never yet seen any tolerable proof that the Churches Planted by the Apostles were Limited to Congregations Howbeit this seems to be so clear and evident in matter of Fact and so necessary from the nature of the thing it self that many wise Men wholly unconcerned in our Controversies do take it for a thing to be granted by all without dispute So speaks Chief Justice Hobart page 149. In the Case of Colt and Glover cont Bishop Coventry and Litchfield And we know well that the Primitive Church in its greatest Purity was but Voluntary Congregations of Believers submitting themselves to the Apostles and after to other Pastors to whom they did Minister of their Temporals as God did move them Of the same Judgment are those who esteemed the first Government of the Church to be Democratical so speaks Paulus Sharpius In the beginning the Government of the Holy Church had altogether a Democratical Form all the faithful intervening in the chiefest Deliberations thus we see that all did intervene at the Election of Matthias unto the Apostleship and in the Election of the six Deacons and when St. Peter received Cornelius an Heathen Centurion unto the Faith he gave an account of it to all the Church Likewise in the Council celebrated in Jerusalem the Apostles the Priests and the other Faithful Brethren did intervene and the Letters were written in the name of all these three Orders In success of time when the Church increased in number the faithful retiring themselves to the Affairs of their Families and having left those of the Congregation the Government retained only in the Ministers and became Aristocratical saving the Election which was Popular And others also of the same Judgment may be added But let us hear the Reasoning of this Learned Author against this Apprehension this he enters upon page 26. It is possible at first there might be no more Christians in one City than could meet in one Assembly for worship but where doth it appear that when they multiplied into more Congregations they did make new and distinct Churches under new Officers with a seperate Power of Government Of this I am well assured there is no marks nor foot-steps in the New Testament or the whole History of the Primitive Church I do not think it will appear credible to any considerate man that the 5000 Christians in the Church of Jerusalem made one stated and fixed Congregation for Divine Worship not if we make all the allowances for Strangers which can be desired but if this were granted where are the unalterable Rules that assoon as the Company became too great for one particular Assembly they must become a new Church under peculiar Officers and an Independent Authority It is very strange that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline should be able to produce nothing in so necessary a point I Answer 1 It is possible that an impartial account may ere long be given of the state and ways of the first Churches after the Decease of the Apostles wherein it will be made appear how they did insensibly deviate in many things from the Rule of their first Institution so as that though their mistakes were of small moment and not prejudicial unto their Faith and Order yet occasion was administred to succeeding Ages to increase those Deviations until they issued in a fatal Apostasy An eminent instance hereof is given us in the Discourse of Paulus Sharpius about matters Benificiary lately made publick in our own Language 2 The matter of Fact herein seems to me evidently to be exemplified in the Scripture For although it may be there is not express mention made that these or those particular Churches did divide themselves into more Congregations with new Officers yet are there Instances of the Erection of new particular Congregations in the same Province as distinct Churches with a seperate Power of Government So the first Church in the Province of Judea was in Jerusalem But when that Church was compleat as to the number of them who might Communicate therein unto their Edification the Apostle did not add the Believers of the adjacent Towns and places unto that Church but Erected other particular Congregations all the Country over so there were different Churches in Judea Galile and Samaria that is many in each of them Act. 9. 31. So the Apostle mentions the Churches of God that were in Judea 1 Thes 2. 14. And no where speaks of them as of one Church for Worship Order and Government So he speaks again that is constantly Gal. 1. 22. I was unknown by face unto the Churches of Judea And that these Churches were neither National nor Diocessans but particular Congregations is as I suppose sufficiently evident So was it in the Province of Galatia there is no mention of any Church therein that should be comprehensive of all the Believers in that Province But many particular Churches there were as it is testified chap. 1. ver 2. So was it also in Macedonia the first Church planted in that Province was at Philipi as it is declared Act. 16. And it was quickly brought into compleat Order so as that when the Apostle wrote unto it there were
Persons of any It is indeed beneath the Gravity and Dignity of this Reverend Author to bring reviling or railing Accusations against any neither will he I am sure give countenance to such a practice in others which is seldom used but by men of very mean consideration But I am not satisfied that he hath not used even great severity in Reflections on a whole Party of Men and that unprovoked Nor do I know how Persons on a Religious account can be more severely reflected on and that not only as unto their Opinions and Practises but also as unto the Sincerity of their Hearts and Honesty of their Designs than the Nonconformists are in this Sermon I have seen a Collection made of such Reflections by the hand of a Person of Honour a Member of the Church of England with his judgment upon them wherein they appear to me not to be a true resemblance or representation of Christian Love and Charity 2. A great part of this Discourse being such as became a Popular Auditory consisting in Generals on all hands acknowledged as the good of Union the evil of Schism and causeless Separation c. which will indifferently serve any Party until it be determined where the original fault and mistake doth lie I shall not at all take notice of it though it be so dress'd as to be laid at the door of Nonconformists in a readiness for an application unto their disadvantage But nothing that by way of Argument Testimony or Instance is produced to prove the Charge mentioned and the Consequents of it shall be omitted 3. Some few things may be taken notice of in the passage of the Author unto his Text of that nature is his complaint p. 2. There is just cause for many sad Reflections when neither the Miseries we have felt nor the Calamities we fear neither the terrible Judgments of God upon us nor the unexpected Deliverance vouchsafed unto us nor the common Danger we are yet in have abated Mens Heats or allayed their Passions or made them more willing to unite with our established Church and Religion But instead of that some stand at a greater Dastance if not Defiance It is acknowledged willingly by us that the warnings and calls of God unto this Nation have been great and marvellous and yet continue so to be But it is worthy our enquiry whether this be to be looked on as the onely End and Design of them that the Nonconformists do immediately in all things comply with the Established Church and Religion and are evidences of God's displeasure because they do not so when he who searcheth their hearts doth know that they would do it were it not for fear of his displeasure What if it should be the design of God in them to call the Nation and so the Church of England unto Repentance and Reformation which when all is done is the onely way of reconciling all Protestant Dissenters What if God should in them testifie against all the Atheism Profaness Sensuality that abound in this Nation unto the Publick Scandal of it with the dread and terror of those by whom they are duly considered the persons guilty of them being no way proceeded against by any Discipline of the Church nor any Reformation of the Church itself from such horrible pollutions once attempted Every man who knows any thing of Christ of his Law Gospel Rule and Discipline of the Nature End and Use of them with the Worship of God to be performed in them and by them and doth with consider the Terror of the Lord unto whom an account is to be given of these things must acknowledge that both in Persons and Things there is a necessity of Reformation among us on the utmost perils of the displeasure of Christ Jesus yet no such Reformation is so much as endeavoured in a due manner It is no Encouragement unto Conscientious Men to unite themselves absolutely and in all things unto such a Church as doth not 〈…〉 or as cannot Reform itself in such a degenerate state as that which many Churches in the world are at this day openly and visibly fallen into And to deal plainly with our Brethren if they will allow us to call them so that they may know what to expect and if it be the Will of God be directed into the onely true way of Uniting all Protestants in the onely Bands of Evangelical Union Order and Communion unless those who are concerned will endeavor and until they are enabled in some measure to effect a Reformà tion in the Ministry and People as unto their Relation to the Church as also in some things in the worship of God itself it is vain to expect that the Nonconformists should unite with the Church however established And may we not think that those many Warnings and Calls of God may have some respect unto these Abominations that are found in the Nation yea such as without a due Reformation of them will issue in our Desolation I do know that with the Nonconformists also there are Sins against the Lord their God and it will be a great addition unto their sins as also an aggravation of their guilt if they comply not with the warnings of God as they are here expressed by this Reverend Author so as to Reform whatever is amiss in them and return wholly unto God from all their wandrings But as unto those things which are usually charged on them they are such as Interest Hatred and the desire of their Ruine suggest unto the minds of their Adversaries or are used by some against their Science and Conscience to further that end without the least pretence to be raised from any thing in them their Opinions Practices or Conversation in the world Doth Atheism abound among us it is from the Differences in Religion made by Nonconformists Is there danger of Popery it is because of the Nonconformists Are the Judgments of God coming on the Nation it is for Nonconformity So was it of old with the Christians Si Tybris ascendit in maenis si Nilus non ascendit in arva si Coelum stetit si Terra movit si Fames si Lues statim Christianos ad Leonem 4. The immediate Introduction unto the opening of his Text is an account of the Differences and Divisions that were in the Primitive Churches occasioned by the Judaizing Christians who contended for the observation of the Ceremonies of the Law but some things may be added unto his account which are necessary unto the right stating of that Case as it may have any respect unto our present Differences And we may observe 1 That those with and concerning whom the Apostle dealeth in his Epistle were principally those of the Jewish Church and Nation who had own'd the Gospel professed Faith in Christ Jesus had received many of them spiritual Gifts or tasted of the powers of the world to come and did join in the worship of God in the Assemblies of the Christians I only mention
this because some places quoted usually in this matter do relate directly unto the unbelieving Jews which went up and down to oppose the Preaching of Christ and the Gospel in rage and fury stirring up Persecution everywhere against them that were employed in it 2 This sort of Persons were freely allowed by the Apostle to continue in the use of those Rites and Ceremonies which they esteemed themselves obliged unto by vertue of Moses Law granting them in all other things the priviledge of Believers and such as wherein they would not in any thing offend so do James and the Elders of the Church declare themselves Acts 21. 21 c. Yea 3 Out of tenderness unto them and to prevent all offence to be taken by them at the liberty of the Gentiles they did order that the Believers of the Gentiles should forbear for a season the use of their natural liberty in some few things whereby the other were in their common meetings as in eating and drinking together usually scandalized giving them also unto the same end direction concerning one thing evil in it self whose long usage and practice among the Gentiles had obliterated a sense of its guilt wherewith they could not but be much offended 4 With this determination or state of things thus setled by the Apostles no doubt but that a multitude of the Jewish Believers did rest content and satisfied But certain it is that with many of them it was otherwise They were no way pleased that they were left unto the freedom of their own judgment and practice in the use and observance of the legal Ceremonies but they would impose the observation of them on all the Churches of the Gentiles wherever they came Nothing would serve their turn but that all other Churches must observe their Ceremonies or they would not admit them unto communion with them And in the pursuit of this design they prevailed for a season on whole Churches to forego the liberty wherein Christ had made them free and to take on them the yoke of bondage which they imposed on them as it was with the Churches of the Galatians I have mentioned these things only to shew how remote we are from any access unto those Opinions and Practises which caused the first Divisions in Christian Churches and among all sorts of Believers We agree with our Brethren in the Faith of the Gospel as the Gentiles did with the believing Jews we have nothing to impose in Religion on the Consciences or Practises of any other Churches or Persons we are not offended that others be they many or few should use their own choice liberty and judgment in the Government Discipline Worship and Ceremonies of pretended Order nor do envy them the advantages which they have thereby we desire nothing but what the Churches of the Gentiles desired of old as the onely means to prevent division in them namely that they might not be imposed on to observe those things which they were not satisfied that it was the mind of Christ they should observe for he had taken all the Churches under his own power requiring that they should be taught to do and observe all that he commanded them and nothing else that we know of We desire no more of our Governors Rulers Brethren if they think so in the Ministry but that we be not with outward Force and destructive Penalties compelled to comply with and practise in the Worship of God such things as for our Lives and to save our selves from the greatest Ruine we cannot conceive that it is the mind of Christ that we should do and observe that whil'st we are peaceable and useful in our places firmly united unto the Body of the Protestants in this Nation which as this Author tells us is the Church of England in confession of the same Faith and common Interest for the maintenance and preservation of that one Religion which we profess we be not deprived of that Liberty which God and Nature Christ and the Gospel the Example of the Primitive Churches and the present Protestant Interest of this Nation do testifie to be our due These things being premised because I have no design to except against any thing in the Discourse of the Reverend Author of this Sermon wherein the Merit of the Cause is not immediately concerned nor to seek for advantages from Expressions nor to draw a Sawe of Contention about things not necessary unto that defence of our Innocency which alone I have undertaken as is the way of the most in the management of Controversies I shall pass on unto the Charge itself or the consideration of the Arguments and Reasons whereon all Nonconformists are charged with Schism c. But yet because there are some things insisted on by the Author in the progress of his Discourse according as he judged the method to be most convenient for the managing of his Charge which I judge not so convenient unto the present defence I shall speak briefly unto them or some of them before I proceed unto what is more expresly Argumentative As 1. He chargeth the Nonconformist Ministers for concealing their Opinions and Judgments from the People about the Lawfulness of their Communion with the Church and that for Ends easily to be discerned that is their own advantage that is they do indeed judge that it is Lawful for the People to hold Communion with the Church of England but will not let them know so much lest they should forsake their Ministry Pag. 19 20. I do not intend to speak of the terms upon which Persons are to be admitted among us to the exercise of the Function of the Ministry but of the terms of Lay-Communion i. e. those which are necessary for all Persons to join in our Prayers and Sacraments and other Offices of Divine Worship I will not say there hath been a great deal of Art to confound these two and it is easie to discern to what purpose it is but I dare say the Peoples not understanding the difference of these two Cases hath been a great occasion of the present Separation For in the judgment of some of the most impartial men of the Dissenters it this day although they think the case of the â—â—â—â—sters very hard on the account of Subscriptions and â—â—â—â—rations required of them yet they confess very little 〈◊〉 be said on the behalf of the People from whom none of those things are required So that the People are condemned in their Separation by their own Teachers but how they can Preach lawfully to a People who commit a fault in hearing them I do not understand And the same thing is yet managed with more severity Pag. 37 38. in words that I shall at large transenbe I dare say if most of the Preachers at this day in the Separate Meetings were soberly asked their judgments Whether it were lawful for the People to join with us in the Publick Assemblies they would not deny it and yet the People that
Imposition so much as pleaded or pretended from the nature of the things imposed or the refusal of complyance with those Impositions under a profession that such a complyance would be against the Light of Conscience and the best understanding in them who so refuse which they can attain of the Mind and Will of God in the Scripture 2. Whereas the parties at difference do agree in all substantial Parts of Religion and in a common Interest as unto the preservation and defence of the Protestant Religion living alike peaceably under the same Supream Authority and Civil Government whether the evils and inconveniencies mentioned are necessary and inseparable Effects of such a difference or whether they do not wholly owe themselves unto passions corrupt affections and caernal Interests of men which ought on all hands to be mortifyed and subdued For as it may be few wise men who know the nature of Conscience how delicate and tender it is what care is required in all men to keep it as a precious Jewel whose preservation from defilements and affronts God hath committed unto us under the pain of his Eternal Displeasure how unable honest men are to contravene the Light of their own minds in things of the smallest importance for any outward advantages whatever How great care diligence and accuracy ought to be used in all things relating unto the Worship of God about which he so frequently declares his Jealousie and Displeasure against those who in any thing corrupt or debase it with sundry other things of the like nature will admire that these differences are not ended among us by an absolute acquiescency of the one party in the Judgments dictates and impositions of the other so upon the Supposition before mentioned of an Agreement in all the foundations of Religion in all things from themselves and Gods appointment necessary unto Salvation of that Union of Affections which our joint Interest in the Unity of the Faith doth require and of that Union of Interest which both parties have in the Preservation of the Protestant Religion and that of Obedience and Subjection unto the same Civil Government and on the Satisfaction which the dissenting parties have in that the other do enjoy all those great advantages which the publick profession of Religion in this Kingdom is accompanied withall not in the least pretending to or contending for any share therein Many wise men do and cannot but admire that the Inconveniencies and evils pretended should ensue on this Difference as it is stated among us and that the Dissenters should be pursued with so much vehemency as they have been even unto their ruin But we must proceed in the way and Method here proposed unto us 1. The foundation whereon the Reverend Author manageth his charge of Schism with all its consequents against the Nonconformists is taken from the words of his Text and declared pag. 10 11 12 13 14. of his Book I shall not transcribe his words principally because I would not oblige my self to take notice of any thing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in such Discourses do commonly administer occasion of unnecessary strife The force of the Argument unto the best of my Understanding consists in the things that follow 1. That all Churches and the members of them by vertue of the Apostolical Precept contained in the Text ought to walk according unto Rule 2. That the Rule here intended is not the Rule of Charity and mutual forbearance in the things wherein they who agree in the foundation are differently minded or otherwise than one another But 3. This was a Standing Rule for agreement and Uniformity in Practice in Church order and Worship which the Apostles had given and delivered unto them 4. That this Rule they did not give only as Apostles but as Governours of the Church as appears from Acts 15. Wherefore what the Apostles so did that any Church hath power to do and ought to do namely to establish a Rule of all Practice in their Communion 6. That not to comply with this Rule in all things is Schisme the Schisme whereof Nonconformists are guilty This to the best of my Understanding is the entire force of the Argument insisted on and that proposed unto the best Advantage for the apprehension of its force and strength c. Let us therefore hereon a little inquire whether this will bear the weight of so great a charge as that which is built upon it and resolved into it with all the dismal consequents pretended to ensue thereon and we shall not pass by in so doing any thing that is offered to give an especial enforcement unto the charge it self But in our entrance into the consideration of these things I must needs say it is somewhat surprising unto me to see a Charge wherein the Consciences Reputations Liberty c. of so many are concerned founded on the Exposition of a Text which no sober Expositor that I know of did ever find out propose or embrace But if it be true and according unto the mind of the Holy Ghost this ought to be no disparagement unto it though it be applyed unto such an end This is that which we are to examine I say therefore 1. We no way doubt but that the Apostles did give Rules of Faith Obedience and Worship not only unto private Christians but to whole Churches also which we find recorded in the Scripture Unto all these Rules we do declare our assent and consent with an entire conformity and do hope that with indifferent unbiassed Persons this is enough to free us from the charge of Schisme 2. For the Rule here intended some take it to be the Rule of Faith in general or Divine Revelation Some to be the Rule of Charity and Brotherly condescention Some to be the particular Rule here laid down of walking together in the different Measures of Faith Light and Knowledge which we do attain unto The Apostle in the foregoing Verses having given an account of the glorious Excellencies of the Mysteries of the Gospel and of his own endeavour after the full attainment of them yet affirms that he had not attained unto that Perfection in the comprehension of them which he designed and aimed at Herein in the instance of himself he declares the condition of the best Believers in this Life which is not a full measure and perfection in the comprehension of the Truths of the Gospel or enjoyment of the things themselves contained in them But withall he declares their Duty in pressing continually by all means after that measure of Attainment which is proposed unto their acquisition Hereupon he supposes what will certainly ensue on the common pursuit of this design which is that men will come unto different Attainments have different measures of light and knowledge yea and different conceptions or opinions about these things some will be otherwise minded than other some will be in some things only Hereupon he gives Direction how they should
the Faith in the bond of Peace This they would not have done if the Apostles had prescribed any one certain Rule of such things that all must conform unto especially considering how scrupulously they did adhere unto every thing that was reported to be done or spoken by any of the Apostles were the report true or false 3. In particular when a Difference fell out amongst them in a business of this nature namely in a thing of outward order no where appointed by the Authority of Christ namely about the Observation of Easter the Parties at variance appealed on the one side to the Practice of Peter on the other to the Practice of John both vainly enough yet was it never pretended by any of them on either side that the Apostles had constituted any Rule in the cafe and therefore is it not probable that they esteemed them to have done so in things of an alike nature seeing they laid more weight on this than on any other instance of the like kind 4. It is expresly denyed by good and Sufficient Testimony among them that the Apostles made any Law or Rule about outward Rites Ceremonies Times and the like See Socrat. lib. 5. cap. 21. However then the Apostles might by their Epistles and Presence with the Churches reform abuses that were creeping or crept in among them and set things in order among them with renewed Directions for their walking and that all Christians were obliged unto the Observation of those Rules as all those still are unto whom they are applicable in their circumstances yet all this proves nothing of their appointing such a general Rule as is pretended and such a Rule alone would be pleadable in this case and yet not this neither untill either it were produced in a Scheme of Canons or it were proved because they had power to make such a Rule so others may do the like adding unto what they prescribed leaving place unto others to adde to their Rule by the same Right and so endlesly The Truth is if God would be pleased to help us on all hands to lay aside Prejudices Passions Secular Interests Fears and every other distempered Affection which obstruct our minds in passing a Right Judgment on things of the nature treated on we find in the Text and Context spoken unto a sacred Truth divinely directive of such a Practice as would give Peace and Rest unto us all For it is supposed that men in a sincere endeavour after acquaintance with the Truths and Mysteries of the Gospel with an enjoyment of the Good things represented and exhibited in them may fall in some things into different apprehensions about what belongs unto Faith and Practice in Religion But whilest they are such as do not destroy nor overthrow the Foundation nor hinder men from pressing towards the Mark for the Prize of the High calling of God in Christ Jesus that which the Apostle directs unto them who are supposed to be ignorant of or to mistake in the things wherein they do differ from others is only that they wait for divine Instruction in the use of the Means appointed for that end practising in the mean time according to what they have received And as unto both Parties the Advice he gives them is that whereunto they have attained wherein they do agree which were all those Principles of Faith and Obedience which were necessary unto their Acceptance with God they should walk by the same Rule and mind the same things that is forbearing one another in the things wherein they differ which is the substance of what is pleaded for by the Nonconformists And that this is the meaning and Intention of the Apostle in this place is evident from the Prescription of the same Rules in an alike case Rom. 14. This the Reverend Author saw namely that the Rule there laid down is such as expresly requires mutual Forbearance in such cases where men are unsatisfied in Conscience about any Practice in Religion which seems in the same case to be quite another Rule than that which he supposeth to be intended in this place to the Philipians But hereunto he answers That the Apostle did act like a prudent Governour and in such a manner as he thought did most tend to the propagation of the Gospel and the Good of particular Churches In some Churches that consisted most of Jews as the Church of Rome at this time did and where they did not impose the necessity of keeping of the Law on the Gentile Christians as we do not find they did at Rome the Apostle was willing to have the Law buryed as decently and with as little noise as might be and therefore in this case he perswades both parties to forbearance and Charity in avoiding the judging and censuring one another since they had an equal regard unto the honour of God in what they did But in those Churches where the false Apostles made use of this pretence of the Levitical Law being still in force to divide the Churches and to separate the Communion of Christians these the Apostle bids them beware of them and their Practices as being of a dangerous and pernicious consequence Pag. 14 15. 1. No man ever doubted of the Prudence of the Apostle as a Governour though in this place he acts only as a Teacher divinely inspired instructing the Churches in the mind of God as unto the Differences that were among them 2. The Difference then among the Romans was about the Observation of the Mosaical Ceremonies and Worship that is so far as they might be observed in the Countreys of the Gentiles out of the Limits of the Church the Land of Canaan It could not be therefore concerning such things as whose Discharge and Practice was confined unto the Temple or that Land which yet the Jews of Hierusalem adhered unto Acts 20. 21 22 23 24. Their controversie therefore was principally about Meats and Drinks days of Feasting or Fasting and the like all founded in a supposed necessity of Circumcision 3. It is well observed by our Author that the Judaizing Christians which in all probability at this time were the greatest number at Rome the Gentile Church not making any great encrease before the coming of the Apostle thither did not impose the necessity of keeping the Law on the Gentile Christians at least not in that manner as was done by the false teachers who troubled the Churches of the Galathians and others so as to reject them who complyed not with them out of Church communion and from all hopes of Salvation But yet both Parties continued in their different Practices which through want of Instruction what was their Duty in such cases produced many inconveniencies among them as judging or despising one another contrary to the Rule of Christian Love and Charity In this state the Apostle prescribes unto them the Rule of their Duty which is plainly to bear with one another to love one another and according to the nature of
Charity to believe all things to believe that each Party was accepted with God whilest they served him according unto the Light which they had received And as it is to be thought that upon the giving of this Rule and Direction they utterly laid aside all the animosities in Judging and despising one another which they had been guilty of so it is certain that they continued in their different Practice a long time after without any rebuke or reproof Yea some Learned men do Judge and that not on Grounds to be despised that the parties who differed were gathered into distinct Churches and so continued to walk even to the dayes of Adrian the Emperour when the last and final destruction of the whole Nation of the Jews did befall them after which those who were not hardened to the utmost gave off all expectation of any respect to be had with God of their old Institutions I do not know how tho present Case between the Church of England and the Non-conformists could have possibly been more plainly and distinctly stated and exemplified in any thing that the Churches were capable of or liable unto in those days then it is in this Case here stated and determined by the Apostle in whose Direction Rule and Determination we do fully acquiesce But 5 It is true also which this Reverend Author observes that when the False Apostles or any other Judaizing Teachers pretending to Authority did impose the Observation of the Rites and Ceremonies of the Levitical Law on any Churches unto their Disturbance and Division the Apostle looks hereon as that which so far altered the Case that he gives other Rules and Directions about it And if such Impositions might be yet forborn in the like Case especially as accompanied with the severe Supplement and Addition of all sorts of outward Penalties to be inflicted on them who cannot comply with them an open Door would appear into all that Agreement Peace and Quietness among us which are desired I have treated thus far of these things not to manage a Controversie with this Author or any other but only to shew that there is no ground to be taken from this Text or its Context to give countenance unto the severe Censure of Schisme and all the evil Consequents of it as maintained by ill Arts and Practices upon the Non-conformists The Procedure of our Author in the management of his Charge is in a way of proving from the Assertions and Concessions of the several Parties whereinto he hath distinguished Non-conformists that they have no just Cause to with-hold full Communion from the Church of England especially in its Parochial Assemblies And as unto the first Party whom he affirms to grant that they are in a State of Separation he quotes some Sayings out of a Discourse of a Nameless Authour Concerning Evangelical Love Church Peace and Unity And together with some Concessions of his he adds his Judgment that Communion in Ordinances must be only in such Churches as Christ himself instituted by unalterable Rules which were only particular and Congregational Churches As I remember that Author hath at large declared in his Discourse what Communion Believers ought to have with the Church or all Churches the Church in every sense wherein that Name is used in the Scripture But I shall not trouble my self to inquire into his Assertions or Concessions nor at present can I do so not having that Book with me where I now am My business is only to examine on this occasion what this Reverend Author excepteth against or opposeth unto his Assertion about Congregational Churches and the answering his Charge of Schisme notwithstanding this Plea of the Institution of particular Churches for the Celebration of Divine Ordinances This he doth pag. 25. Granting this to be true how doth it hence appear not to be a sin to separate from our Parochial Churches which according to their own Concessions have all the Essentials of true Churches And what ground can they have to separate and divide those Churches which for all that we can see are of the same nature with the Churches planted by the Apostles at Corinth Philippi or Thessalonica Ans. We will allow at present that the Parochial Churches at least some of them in this Nation are true Churches that is that they are not guilty of any such hainous Errors in Doctrine or Idolatrous Practice in Worship as should utterly deprive them of the Being and Nature of Churches Yet we suppose it will not be made a Rule That Communion may be with-held or withdrawn from any Church in any thing so long as it continues as unto the Essence of it to be so This Author knows that Testimonies may be produced out of very Learned Protestant Writers to the contrary 2. We do not say it is not pleaded that because Communion in Ordinances must be only in such Churches as Christ Himself hath Instituted c. that therefore it is Lawful and Necessary to Seperate from Parochial Churches but it may be pleaded thence That if it be on other Grounds necessary to so seperate or with-hold Communion from them it is the Duty of them who do so to joyn themselves in or unto some other particular Congregations The Reasons why the Non-conformists cannot joyn in that Communion with those Parochial Churches which were before described are quite of another Nature which are not here to be pleaded however some of them may be mentioned to deliver us from this Mistake that the Ground of Seperation from them is the Institution of particular Congregational Churches And they are such as these 1. There are many things in all Parochial Churches that openly stand in need of Reformation What these are both with respect unto Persons and things hath been before intimated and shall be further declared if occasion require But these Parochial Churches neither do nor indeed can nor have Power in themselves to reform the things that ought by the Rule of the Scripture to be reformed For none among us will plead that they are intrusted with power for their own Government and Reformation In this case we judg it lawful for any Man peacoably to with-draw Communion from such Churches to provide for his own Edification in others 2. That there are many things in the constant total Communion of Parochial Churches imposed on the Consciences and Practices of Men which are not according to the Mind of Christ. The things of this nature I shall not here mention in Particular 3. There is no Evangelical Church Discipline administred in such Parochial Churches which yet is a necessary means unto the Edification of the Churches appointed by Christ himself and sacredly attended unto by the Primitive Churches And we dare not renounce our Interest in so blessed an Ordinance of Christ in the Gospel 4. The Rule and Government which such Parochial Churches are absolutely under in the room of that Rule and Discipline which ought to be in and among themselves namely that
was in the House of Priscilla and Aquila at Rome of the Church that was of the House of Nymphas at Colosse and in the House of Philemon at Laodicea Why then should not Churches be reduced to particular Families when by that meanes they may fully enjoy the Liberty of their Consciences and avoid the Scandal of breaking the Laws But if notwithstanding such plain Examples Men will extend Churches to Congregations of many Families why may not others extend Churches to those Societies which consist of many Congregations I Answer 1 Possibly a Church may be in a Family or consist only of the Persons that belong to a Family But a Family as a Family neither is nor can be a Church For as such it is constituted by Natural and Civil Relations But a Church hath its Form and Being from the Voluntary Spiritual consent of those whereof it consists unto Church Order They gave saith the Apostle their own selves to the Lord and unto us by the Will of God 2 Cor. 8. 5. Neither is there any mention at all in the Scripture of the constitution of Churches in private Families so as that they should be limited thereunto 2 What is spoken of the Church in the House of Aquila Nymphas and Philemon doth not at all prove that there was a particular Church in each of their houses consisting only of their own Families as such but only that there was a Church which usually assembled in their respective houses Wherefore 3 Here is no such Example given of Churches in private Families in the whole Scripture as should restrain the extent of Churches from Congregations of many Families And the enquiry hereon that if men will extend Churches to Congregations of many Families why may not others extend Churches unto those Societies which consist of many Congregations hath not any force in it For they who extended Churches unto Congregations of many Families were the Apostles themselves acting in the Name and Authority of Jesus Christ. It cannot be proved that ever they Stated Erected or Planted any one Church but it was composed of Persons out of many Families nor that ever they confined a Church unto a Family or taught that Families though all of them Believers and baptized were Churches on the account of their being Families So others may extend Churches unto those Societies which consist of many congregations yet not so as that those who cannot comply or joyn with them should thereon be esteemed Schismaticks seeing such Societies were not appointed by Christ and his Apostles If such Societies be so constituted as that there is but a probable Plea that they are ordained by Christ there may be danger in a dissent from them meerly on this account that they consist of many congregations but this is not our case as hath been before declared The Remainder of this Section consists in an account of the Practice of the Churches in some things in following Ages This though of Importance in itself and deserving a full enquiry into yet belongeth not unto our present case and will it may be in due time be more fully spoken unto Those supposed of the first way and judgment who grant a separation from the established form of the Church of England are dismissed with one charge more on and Plea against their Practice not without a mixture of some severity in expression pag. 30. But suppose the first Churches were barely congregational by reason of the small number of Believers at that time yet what Obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant Stateâ— Which is pressed with sundry considerations in the two following Pages But we say 1 That the first Churches were not congregational by reason of the small number of Believers but because the Lord Christ had limited and determined that such a state of his Churches should be under the New Testament as best suited unto all the ends of their Institution 2 That which is called the infant state of Churches was in truth their sole perfect estate what they grew up unto afterwards most of them we know well enough For leaving as it is called their infant state by degrees they brought forth at last the Man of Sin 3 No Obligation lies upon us from hence to disturb the Peace of any Church nor do we do so let what will be pretended to the contrary If any such Disturbance do ensue upon the Differences that are between them and us as far as I know the blame will be found lying upon them who not being satisfied that they may leave the first state of the Churches under a Pretence of its Infancy and bring them into a greater Perfection then was given them by Christ and his Disciples but compel others also to foregoe their Primitive Constitution and comply with them in their Alteration thereof The Remainder of the Discourse of this Section so farre as I can understand proceeds on this Principle that the sole Reason and cause of our Non-conformity is this Perswasion of the Divine Institution of particular Churches But all men know that this is otherwise This of all things is least pleaded and commonly in the last place and but by some among the causes and Reasons of our withholding Communion so farre as we do so from the Church of England as unto the way and manner wherein it is required of us Those Reasons have been pleaded already and may yet be so farther in due time For the Rest of the Discourse we do not we cannot believe that the due and peaceable Observation of the Institutions of Christ doth of it self give any Disturbance unto any Churches or Persons whatever Nor that a peaceable endeavour to practise our selves according unto those Institutions without imposing that Practice on them can be justly blameable We do not we cannot believe that our Refusal of a total Compliance with a Rule for Order Discipline Worship and Ceremonies in the Church not given by Christ and his Apostles but requiring of us sundry things either in themselves or as required of us directly contrary unto or inconsistent with the Rules and Directions given us by them unto those ends as in our Judgment and Light of our Consciences is done in and by this Rule is either Schism or blameable Separation We do judge our selves obliged to preserve Peace and Unity among Christians by all the means that Christ hath appointed for that End by the exercise of all Grace the performance of all Duties the observation of all Rules and Directions given us for that end but we do not we cannot believe that to neglect the means of our own Edisication appointed unto us by Christ himself to cast away the Liberty wherewith he hath made us free and to destroy our own Souls for ever by acting against his Authority in his Word and our own Consciences guided thereby in a total complying with the Rule proposed unto us is a way or
Dangers wherewith they have been exercised and disquieted they think it hard they should be complained of for complaining by them who are at Ease It may be remembred what one speaks very gravely in the Comoedian Sed Demea hoc tu facito cum animo cogites Quam vos facillime agitis quam estis maxume Potentes dites fortunati nobiles Tum maxume vos aequo animo aequa noscere Oportet si vos vultis perhiberi probos Indeed Men who are encompassed with an affluence of all earthly enjoyments and in the secure possession of the Good things of this Life do not well understand what they say when they speak of other mens Sufferings This I dare undertake for all the Non-conformists Let others leave beating them and they shall all leave complaining She is thought but a Curst mother who beats her Child for crying and will not cease beating until the Child leaves crying which it cannot do whilst it is continually beaten Neither do I know that the Non-conformists are alwaies complaining of their Sufferings nor what are their complaints that they make nor to whom Yea I do suppose that all impartial men will judge that they have borne their Sufferings with as much patience and silence as any who have gone before them in the like state and condition And they do hope that men will not be angry with them if they cry unto God for Deliverance from those troubles which they judge they undergo for his Sake Thankful also they are unto God and Men for any release they have received from their Sufferings wherein their chief respect amongst Men hitherto is unto the King himself But that they should be very thankful to those who esteem all their past and present Sufferings to be light and do really endeavour to have them continued and encreased among whom I do not reckon this Reverend Author for I do not know that I can truly do so is not to be expected I shall add no more but that whereas the Non-conformists intended in this Defence are one or do compleatly agree with the Body of the People in this Nation that are Protestants or the Church of England in the entire Doctrine of Faith and Obedience in all the Instances whereby it hath been publickly declared or established by Law which Agreement in the Unity of Faith is the principal foundation of all other Union and Agreement among Christians and without which every other way or means of any such Union or Agreement is of no worth or value and which if it be not impeached is in it self a sufficient bond of Union whatever other Differences may arise among men and ought to be so esteemed among all Christians And whereas they are one with the same Body of the People that is in its Magistracy and those who are under Rule in one common Interest for the Maintenance and Preservation of Protestant Religion whereunto they are secured by a sense of their Duty and Safety and without whose orderly and regular concurrence in all lawful wayes and actings unto that end it will not be so easily attained as some imagine And whereas also they are one with them in all due legal Subjection unto the same Supreme Power amongst us and are equally ready with any sort of Persons of their respective Qualities or Condition in the Nation to contribute their Assistance unto the Prefervation of its Peace and Liberty and whereas in their several capacities they are useful unto the publick Faith and Trust of the Nation the Maintenance and Encrease of the Wealth and Prosperity of it Considering what Evidences there are of the Will of God in the Constitution of our Natures under the Conduct of Conscience in immediate Subordination unto himself the different measures of Light Knowledge and Understanding which he communicates unto men as also of the Spirit Rule and Will of Jesus Christ with the Example of the Apostles and the Primitive Churches for mutual forbearance in such different apprehensions of and Practices about Religion as no way entrencheth on the Unity of Faith or any Good of Publick Society I cannot but judge in which perswasion I now live and shall shortly dye that all Writings tending to Exasperate and Provoke the dissenting Parties one against another are at this day highly Unseasonable and all endeavours of what sort soever to Disquiet Discourage Trouble Punish or Distress such as dissent from the Publick Rule in the way before described are contrary to the Will of God obstructive of the Welfare of the Nation and dangerous unto the Protestant Religion FINIS Erata PAge 2. Line 23. for well read meet pag. 7. l. 23. for wherein read whom pag. 34. l. the last for may be read may not be An Exposition of the 6 7 8 9 and 10th Chapters on the Hebrews being a third Volum of that Exposition By John Owen D. D. Sold by N. Ponder at the Peacock in the Poultrey Gal. 1. 10.